kynges princes in christeÌ„doÌ„ ought not to be of lesse mighte power theÌ„ is the power and authoritie amonge the heatheÌ„ Emprours and kynges which be free from any suche subiection Hereunto my answere is that Seruire deo regnare est Seruitus enim dei summa libertas to serue God and to kepe his ordinaunces is not to be couÌ„ted seruyce but greatest fredoÌ„ it is no subiection but most libertie And yet furthermore here I speake not of a kynge as a kynge to be vnder the head of Christes churche but a kynge as a christen man a kynge as a member of Christe a Kynge as a shepe of Christes folde so muste he be vnder and obedient to Christes shepeherd For Christ made the law generall in geuynge to Peter full authoritie to lose and bynd withoute any restraynt or anye respecte or consideration had to kynge or Emperoure so that none of Christes flocke be exempte from this hyghe shepeherde but of necessitie compelled to obeye onles they wyll nedes wilfully breake oute of the folde and fle from Christ Herein thys place I myghte bringe in to serue my purpose that noble Emperour Theodosius whiche wyth all humble obedyence submitted hymselfe lyke a lambe to the shepherde vnto that holye father Ambrose hys Bushoppe beynge content to suffer what punishment it pleased tholy Byship to put vnto him for his offense And oughte not all men in lyke maner to obey their spirituall shepeherdes speciallye the heade shepeherde of al excepte they wil be exempted froÌ„ Christes flocke yea thoughe they be earles dukes or princes Haue we not a notable storie not longe ago of Henry the fourth emperour whiche with all submission suffringe that willingly al penaunce put vnto hym by the Popes holynes Grego the .vii. for hys former contempte was receyued agayne as a membre of Christes Churche beynge before for obstynacye iustelye cutte of would god that at these and many such like examples laft in stories for oure instruction kinges and princes now a daies would take occasion to acknowledge them selues to bee liuely membres of Christes ecclesiasticall body and with all humble submissioÌ„ to iudge theÌ„selues much inferiors as they be in dede vnto the chiefe and spiritual head Christes vicare their principall guide and shepherde ¶ The .vii. probacion It is euident that al the EuaÌ„gelistes which as it were with one month do iÌ„ al places geue preemineÌ„ce to Peter puttinge him euer in the fyrste place were at that tyme assured that Peter was heade and Prince of all the apostles He was not first called as it is writen in Iohn the fyrst chapter no nor the Euangelistes do obserue to recite them after their callyng but sometymes one in this place and contrarywyse the same in an other place but Peter is euer in the first place Andrew is put seconde in Mathewe .iiii. in Marke and in the Actes Iames is fifte in Mathie secoÌ„d in Marke third in Luke Iohn is the sixt in Matheu secoÌ„d in thactes in Mark the third and in Luke the .iiii. And likewise is the chauÌ„ginge in all other bycause they were all equall Yea. Luke himselfe in his gospel doeth vary from that he writeth in thactes for there he putteth Andrew y e secoÌ„d but here he couÌ„teth him the iiii but Peter in all places bycause christ apointed him to be chief head is of al named still the first yea that not only nuÌ„bring the Apostels but also in al places where Peter with anye other is recited as in healinge the woman that had the issue of bloud Luke xii And in the secoÌ„d and also .v. of thactes Peter is euer the first ¶ The .vii. probation The scriptures truly vnderstanded geue euer Peter y e preeminence so doth the whole coÌ„sent of al the holy fathers so doeth and euer hath done the vniuersall catholike churche of Iesus Christ whyche is the foundacion and pyller of all trueth Who can then stryâ—e against this and yet thinke him selfe to be a lyuely member in Christes churche ¶ The .ix. probation Ruling and obeinge being coniugata can neuer bee one with oute the other Therfore Christ bidding Peter rule and gouerne al his flocke as it is iÌ„ the second probation euen by the selfe same word commaunded all the flocke to obey him So that whether he be highe or lowe if he wilbe of Christes flocke he muste nedes obeyâ— the shepherd ¶ The .x. probation Both Nicen councell and moste parte of all the generall councels euer since haue established coÌ„firmed as a verity receiued froÌ„ christes time that appellations should be made to y e sea of Rome yea and that no couÌ„cels shuld be kept without the consent of the bishop of Rome and also that lyke as Peter was the chefe and head of all the Apostels so shoulde y e church of Rome in his name consecrate by christes appointmente be head and chiefe ouer all other churches whereunto euen as vnto the mother all other churches in al matters of contrauersie shoulde seke all causes there to be determined and ended Haec Iulius primus ¶ The .xi. probation Christ hath but one spowse Vna est columba mea vna est amica mea As it is in the caÌ„ticles his coote was withoute seame it can not be cutte his kingdome can not be deuided for then it would sone come to dissolucion which can not bee seinge the gates of hel shal not preuayle agaynst it There is but one shepeherd there is but one shepeâ—ote wherin the holy ghost set an ordre which ordre the deuill shall neuer breake though he shake at it neuer so sore He went about to breake this ordre first eueÌ„ in him selfe when he couâ—ted to be equall w t the highest as it is in Esai the .xiiii. And after wheÌ„ he caused our firste parentes to disobey goddes commaundement Yea euer since from time to time this hathe euer bene hys chiefe endeuor Thus he caused y e CorinthiaÌ„s ofte to striue againste this order first in the SacrameÌ„t of baptim preferriÌ„g the baptim of one minister to an others ego pauliego appollo c then in the sacrameÌ„t of matrimony despisinge that bicause Pauâ—e had preferred virginitie therunto After this in the Sacrament of y â— Alter vnreuerently receuinge it and puttinge no diuersitie saithe Paule betwene the bodye of christ and other meate More ouer where God appointed suÌ„dry giftes to suÌ„dry meÌ„ to some more to some lesse y â— deuel is euer redi to stirre moue one to enuy an other to coÌ„temne all to breake thorder set by the holy ghost Yea amonges all these breches of order y â— deuil is iÌ„ none so busy as he is to perswade y e people agaiÌ„st y â— vnitie of christes church against y e head of his mistical body sayiÌ„g y e church is vnknoweÌ„ here one there one but none knoweth where al this is
chiefe Kinge Adam oure firste parent was al naked bare whiche thinge can not proue that all Kinges since should be as pore euen so in y e primatiue church to shew the pouertye of the Apostles can not proue that nowe all should continewe in lyke state no more then it wil folow that a childe newlye borne wrapt in ignoraunce in unbecillytye and want of al perfection lackinge knowledge lackinge streÌ„ght not hable to staÌ„d speke or go c. should stil continewe in the same miserable estate Marke wel this similitude seinge Paule lickeneth y e mistical body vnto y e natural bodye of man This both well proue that al ought not to be brought to the weake and vnperfite estate of the primatiue churche whych yet heretikes for a confusioÌ„ euer desired to haue But here note also y t we must not chaunge that which was then in the primatiue churche but wel consider that more perfeccion hath bene stil added thervnto Sit profectus inquit aug fidei ac religionis noÌ„ permutatio Againe though Christ as man cam in al humilite for our redeÌ„tioÌ„ for our instruction yet as maÌ„ he was king lord of al hauing so writteÌ„ in the hemme of his garment king of kinges lord of lordes And in y t he dyd nether chose rich priÌ„ces to be hê discip nor willed his disci after to passe of earthly riches he declared plainly by facte y t which he taught in worde sayinge be not careful for erthly thinges but first seke y e kingdome of heuen al these shalbe cast vnto you he y t prouideth for the birdes of y â— ayer will also prouyde for euerye one accordinge to theyr vocation he y t prouided for princes theyr domynyons prouided also for Peter hys successours theyr dominioÌ„s he y t prouided princes to laye their goodes at Peters feete hath euer since ê“uided for Peters see will do stil to y e ende He biddeth al be pore in spirit but as for to be pore in goodes no maÌ„ is coÌ„mauÌ„ded but rather coÌ„trari seiÌ„g he bade al meÌ„ make freÌ„des of y e wicked MaÌ„mon that it is more blessed to geue sayth he theÌ„ to receiue Happy is he whoÌ„ god at theÌ„d shall try to haue ben a good bayliffe or a faithful stuard here iÌ„ these trifeling thinges For hauing much no maÌ„ shalbe reproued but for euil kepinge getting or spending daÌ„nation shal come He is most mete to haue worldly possessioÌ„s riches dignities whiche bothe caÌ„ will best bestow them whether he be of the clergye or of the laity but all y e matter of the laytye agaynste the clergye these .xx. yeares mo hath euer still bene to take awaye the double honoure that Paule speaketh of then it woulde sone folowe that al godlines should shortlye after ceasse seing honos alit artes and as Martial saith Sint mecenates noÌ„ desunt flacci marones ver giliumque tibi vel tua rura dabuÌ„t ¶ The .xxxiiii. obiection Christ came not to beare rule but to be in all subiection he would his Disciples to folowe his stepes both Peter other Thinke that Christes wordes were not contrarye to his doinge c. ¶ The answere Christ came first most humbly for our erudicion but afterwarde he boldlye sayde all power is geuen to me both in heuen in earth God the father then did exalt him causing al in heauen hel and earth to bende and bowe vnto him and then he gaue to his disciples power to worke miracles to forgeue sinnes c. Then he appointed Peter to be porter of heauen gates then he made him chiefe shepherd ouer al his flocke c. Yea and yet beside this Christ in the time of al his subiection and basing him selfe would be taken counted to be Master ouer his flocke ye cal meÌ„ Master saith he and so I am c. What then I praye you maketh it against Christes Mastershipe or superioritie that he so to teache humility humbled him selfe yea or what proueth that lesson or that example against Peters primacie Surelye nothing at all ¶ The .xxxv. obiection Beatus Rhenanus gethereth thus of Tertulian Tertulan saith he couÌ„ted the see of RoÌ„e amonge the chiefe sees but he did not say it was the chieffest of al. Therefore he beleued not that it was the chiefest of al. ¶ The answere Rhenanus was not counted in all pointes catholike that iustlye Therfore it makethe small force for his collection How be it if he were either happye or blessed accordyng to his name or els had my lerninge in tharte of dialecte he woulde not collect or gether his argumeÌ„t in the negatiue per locum abauthoritate The philosopher dyd not saye this ergo the philosopher thought not this to be true S. Paule did not say tholye ghoste proceded from the father and the sonne therfore Saint S. Paule thought not or beleued not y t tholy ghost did procede froÌ„ y e father y e sonne A wise reason wel releshed ¶ The .xxxvi. obiection Ephes the .ii. al the apostels are shewed to haue like dignitye where Paule sayeth y t the ephesians be builded vpon the foundacioÌ„ of the apostels c. And Sayncte Iohn sayth the churche hath .xii. foundacions and in them the names of the xii apostels written c. The aunswere Sayncte Hierome saythe that vpon the appostelles the church was builded whych indede was onely buylded vpon christe as vpoÌ„ y e chiefe rocke vnder christ priÌ„cipally vpoÌ„ pet christ by his own power vpholdeth y e bylding is y e chief head as he is the chiefe lyght y e chief shepherd c. and vnder him he appointed Peter next in dignitye notwithstandinge all the Apostels in a maner of speaking be called the foundacioÌ„s ¶ The .xxxvii. obiection In the sixt councel at Cartage it was decreid that no appeale ought to be to Rome but ought to be determined with in the countrye ¶ The answere We rede in Socrates historye that there was a determination made for constitucions prouincial at y e councel of CoÌ„staÌ„tinople And the same be stil allowed approued But ther be none of theÌ„ which be to y e derogation of the see of Rome For there it was decreed also that next to Rome as chiefe Constantinople should haue his see Now if y e greke church decreed as ye saye at y t couÌ„cel to haue al causes w tout appellation to Rome to be finished there w tin y e same prouince we must eyther saye that it was to be vnderstanded in inferioure causes or els y t that restraint notw tstanding they still did acknowledge their obedineÌ„ce to y e see apostolike of Rome For els how could this their doing agre w t y e appellations had froÌ„ y t beginning as appereth in y e v. probatioÌ„ to y e see of Rome Therfore thê councel being catholike did decree nothynge against y e faith of
vertuous liuers to the outwarde apperaunce to take his parte beynge his Angels transfygured in to the Angels of lyght So that as â–ª then they dyd euer slaunderouslye blaspheme and reuyle the true christians and woulde theyr own decrees and lawes to be called the trueth their errours the veritie and them selues to be couÌ„ted godly that their churche was the catholyke church and they y â— Catholikes and earnest defendours of the trueth euen so was it fullye and whollye within this Realme of Englande in all the miserable yeres nowe paste As then the Arians called theyr secte when they suffred for their heresies holye martirs euen so now at this time theritikes cal their champions which stande obstinate to the fire holy martirs not markinge if I maye speake a word or two by digressioÌ„ that the kinde of death maketh not the Martir but the cause not markinge that euen among the HetheÌ„ many haue willyngly suffered deathe and yet no christen man so folysshe as to call theym Martyrs of God not markynge agayne that I one of Kent which said christ toke no flesh of y â— virgin deniyng therby his manhode had fauourers whiche bothe thought sayd when she was burnt that she was the Martir of God but then surelye the deuil shalbe called a confessor whiche confessed that Christe was the sonne of God Whose confession was then as true as truly made as either Iâ—â—s of Kent or els as any of theirs whiche as obstinate heretykes breake the vnitie of the church diuide Christes cooâ—e and yet crie the Lordes worde the lorâ—des worde wrestinge our lordes holy worde to their condeÌ„nation Howbeit we may well perceayue that it is no more wonder to se an obstinate heretyke stande stiffe to the fier then it is to se a man kill haÌ„ge or drowne him selfe The same deuill which causeth the one caÌ„ soone cause the other But of this matter I will speake another time Nowe therfore to retourne from whens I haue a litle while digressed we may easely coniecture that thonlye cause of al these mischiefes and miseryes that we of late haue suffered hath bene the breache of thunity of Christes church When we ones fledde forth of Peters shippe then we fell streyght way headlong into al licentious libertie then we forsaked vtterly al general counsels all ordinaunces froÌ„ the beginniÌ„g kept in christes church al iudgemeÌ„tes vpon scripture saue our owne then of singularytye we did select and chose a new fayth euery daye chaunginge and alteringe and no maruayle after that our noble Prince through counsel of some wicked men aboute him toke that in hande whiche neuer true catholike king did vsurpe before him that is to sai to sit in Peters chere Since what time oh good lord what misery haue we fallen into as wel bodylye as gostlye But nowe thankes be to Iesus Christ which through his mercye hathe broughte vs againe vnto our mother y e catholyke church euen into Peters ship and Iesus longe preserue her amoÌ„ges vs by whose meanes we were brought agayne into it Now we se that God suffereth as he didde in tharians time heresies ofte to floryshe for a seasoÌ„ but yet euer iÌ„ time of mercy he remembreth vs agayne and wil not heresie stil to preuaile but y t we may haue good coÌ„fort say w t AthaÌ„ Nolite turbari freÌ„s nubecula est et ci to pertraÌ„sit Let not your hartes faile you brethreÌ„ be not dismaied saieth he this heresie is but lik a litle cluod it wil sone vade away Nowe we se also that it was not withoute great cause that S. August sayde that amongest other thinges the succession of the bishops of Rome froÌ„ Peters time did kepe him in the true fayth as Ireneus had grauÌ„ted loÌ„g before Now we se y t y t faith is to be receiued beleued holden whiche hath bene kept of al meÌ„ at al times in al places of christendome since y e begiÌ„niÌ„g and y t we must leaue onely to y e generalitye to the antiquity to the conseÌ„t of the fathers al stil agreiÌ„g iÌ„ one For experience sheweth no 〈◊〉 onely y e scripture stories doctors y t as heretikê be euer ful of diuissioÌ„ scisme eueÌ„ oft amoÌ„ges theÌ„ selues as appereth by Luther EcolaÌ„padiê° Carolostadiê° SwiÌ„gâ—â—ê° c. being liuely figured iÌ„ y e coÌ„fusioÌ„ at BabiloÌ„ so are the catholikes euer most surely knit iÌ„ this vnitye wherunto tholy ghost stil doth moue suÌ„dry waies perswade meÌ„s coÌ„sciences Furthermore we se clerely what wickednes misery it is stil to waÌ„der iÌ„ palpable darknes froÌ„ error to error being ones out of y e vnity for which christ praied saying O father graunt y t as y â— I be one so mai these which beleue iÌ„ me be one ioyned knit together iÌ„ one faith iÌ„ one coÌ„fessioÌ„ in one loue in one grace pietye Nowe we se the cause why we fell from this vnitie and vpon what grounde We se the cause was nothing els but to maintayne wyckednes and synne We se what was the progresse and what styll folowed of it that is to saye more synne and more errour vpon errour and heresye vpon heresie We se also that the ende was almost vtter destruction of all together bothe bodely gostly extreme pouertie extreme miserie euen as people quite forsakeÌ„ of god Finally therfore we se y t there is no way so easie for the deuil to bringe in all kindes of heresies errours diuisions scismes contentions strifes and mischiefes as is to denye the vnitie of Christes churche and to forsake the head therof the Popes holines All heresies spriÌ„g hereout saith Ciprian And for this cause I haue nowe right honourable lorde and most holy father taken this worke in hande and haue dedicate the same vnto your fatherhode a chiefe and head pyller of Christes churche to the entente it myght do more good and the soner be embraced of al catholike people within this realme And herein accordynge to my small talent I haue not onely declared by sundry probations some apparent and some demonstratyue the moste hyghe authoritie aboue al other both spirituall and temporal geuen to Saincte Peter and to hys successoures for euer but also haue answered to all the comeÌ„ obiections whiche I haue eyther heard or redde deceitfully inuented agaynst the sayd authoritie Beseching your grace well to accepte this my small labour and construe all to the best for Iesus sake Whom I beseche longe to preserue your noble and vertuous estate in continuall honoure ioye and prosperytye to the great comforte and profit of all true faythful people within this realme and after this life to graunt you eternal glory in heauen wyth god almighty and his holy aungels Amen ¶ Here do folow sundrye probatioÌ„s wherof some do set forth onlye S. Peters preeminence aboue the other apostles some declare the most high authoritye and power geuen by
to breke the order bicause thei would be vnder no head but al at lose liberti so many heades so many wittes euer sturriÌ„g to diuersity in opinioÌ„s mouiÌ„g theÌ„ to sedicioÌ„ euer causing y e priÌ„ces magistrates to leaue to their parte How be it al y e deuels indeuor hereiÌ„ is iÌ„ vaine For christ promissed as ye haue herd that y e gates of hel should neuer preuaile agaiÌ„st this Peters shipe neuer drowne though sometimê it be sore tossed Christ to Peter alone as to the heade shepeherd gaue charge ouer al his shepe biddinge him alone fede gouerne them appoyntiÌ„g him not ouer Rome alone saith Chrisostome but ouer the whole worlde which professe Christ when at his assenscion he goinge into the farre countrey mencioned in y e gospel gaue him that large commission So that who so euer obeieth not hereunto he is cut of and perteyneth no more to Christes churche then a roten bowe cut of the tree and cast a side parteyneth to the liuelye tree And this both the Greke church and the Latine playnly do teache Clement Anacletus Ireneus Tertulian Origen CipriaÌ„ Basil Ciril Chrisostom Athanasius Ambrose Hillari and Austine with all the rest euer since Whom shall we beleue then herein Al these with the consente of the whoâ—e churche or els shall we geue credit to Swinglius Ecolam podius and Luther whereof not one can agree with the other ¶ The .xii. probacion The cause why Christ chauÌ„ged Simons name and called him Peter was for y t ye he should be head after him And here first note y t rede of no chaunging of names in scripture but for some great benefite priuelege or high dignity as appeareth in AbrahaÌ„ Iacob and other And as for Peters name it was not geueÌ„ with out most high mistery and as a signe of greate priuelege For Peter is deriued of Christes own name a petra of the stone which was Christ So y t he had his name most like vnto Christes name euen deriued taken forthe of it not only thereby to signifye vnto vs that Peter shold haue Christes chiefe authoritie and office coÌ„mitted vnto him but also bicause christ did build his church here upoÌ„ when he sayd to Peter vpoÌ„ this stone I wil builde my churche What is y t S. Hierom Hilari theophe vpoÌ„ Mat. the .xvi. Tertul. also in li. de presc her And S. Aug. con 26. de san do plaiÌ„ly declare say y â— christ gaue to Peter an exceding great reward for his coÌ„fessioÌ„ in that he ded build his church vpon him he being named the stone of y e church to be builded Whereby appeareth y â— Peter was y e stone where vpoÌ„ the church was builded This is the ceÌ„sure herein of these auÌ„cient fathers and holye saintes But of thê matter ye haue more in the aunswere to y e .vii. obiection ¶ The .xiii. probation There was stil one chief head in y e olde law which christ as he saithe came not to breake Therfore one must nedes coÌ„tinue stil iÌ„ y e new If ye say christ is now y e head whereof y e other was the figure trueth is christ was and is the head euer as Paule sayth Christus heri et hodie c in thold as wel as in the new and yet as he had his vicare vnder him then so must he haue nowe as Aaron was then so was Peter nowe All chaunsed to them in figure Aaron diuerslye was a figure of Peter Aaron offended in the calfe Peter in denying his mayster Aarons highe office was confirmed with the death of Chore and his company so was Peters with the death of Ananye Saphire Aarons wyth buddynge of the rodde Peters with raysing TabithaÌ„ with healing the lame man with curing diseases eueÌ„ with his shadow c. ¶ The .xiiii. probation In the sinagoge there was one head bishop and diuerse degrees vnder him in the church triumphant Christe the heade with diuers degrees and ordres of aungels shall then the churche militaunt be without a head In al natural thinges there is euer one head In euery politike and comen wealth one heade one kynge in a realme as is in the faurthe probation one maior in a citye one shiriffe in a shire one head in euery house and shall there not be one head in the churche vpon whom and vpon whose aucthoritie all other must depende to desise all contrauerses shal Christes church be a monster either without a head or els hauinge many heades and euery one to do as he wil shal we graunt this confusioÌ„ Shal not theÌ„ euery one wrast scripture after his owne braiÌ„e but what shall we say further hath not the successioÌ„ in the sea of Rome continued froÌ„ the beginninge doeth not Ireneus declare this doth not S. Aug. say y â— the successioÌ„ of Bishopes in the see of Rome til this daye kepeth me saith he in the bosome and vnytie of Christes churche ¶ The .xv. probation If Christ had lafte Thappostels without a head yea or if siÌ„ce we could haue bene without one then must nedes haue chaunsed that which is spoken the last chapter of the boke of Iudges y t in those daies there was no ruler in Israell but euerie one dyd that whyche he thought good him selfe And this were an opeÌ„ way to al herisies as s CipriaÌ„ wytnesseth And therfore it is no meruell that y â— deuil is euer most busiest to bring christeÌ„ people froÌ„ y e vnitie froÌ„ hauing one head to make christes body a moÌ„struous body with manye heades For then throughe variaunce scisme contention he euer soweth heresies at hys pleasure So that ther is no more open waye to let in all heresies then to take awaye Peters primacye and authorytye frome the church wherfore let thautoriti of the church neuer go aboute to extincte other heresies tyll this great wound be healed we clerely restored to the vnitye agayne Where the bone within is perished to heale the flesh without nothiÌ„g helpeth ¶ The .xvi. probation Aaron was a figure of Peter like as Moyses was of Christe And as Aaron was vnder Moyses so Peter was vnder Christ al being priestes Moises et Aaron in sacerdotibê° eius And as Moises w t God and Aaron with y e people haÌ„dled all matters god sayinge to Moyses Aaron shall be thy mouth to the people and thou his to me euen so Christ was Peters mouth to god wheÌ„ he said I haue prayed for the. c. And Peter was Christes mouthe to the people when Christe sayde to him confirme thou and strengthen thy brethren And here obserue this sayth S. Aug. vpoÌ„ y e said text lu 20. y t Christe neither prayd for Iames nor Iohn but only for Peter in whom al the other were coÌ„teined he beinge y e head of the familie And therfore in paying the tribute money wherof is spokeÌ„ in the .iii.
only shew to him as to the heade and chiefe of all the vision of ceasing the legals and that in the storye folowinge prayer was made of thole coÌ„gregacion for Peter where as we rede not y e like done for any other ¶ The .xxi. probacion S. Dionise S. Paules dissciple nameth Peter supremuÌ„ the highest also he nameth hym culmen the toppe aboue all other ¶ The .xxii. probation S. Clement disciple and successor to S. Peter saith y t christ gaue not equall power lyke authoritie to all the Apostels indiffereÌ„tly But he appointed one y t is to saye Peter aboue al other And after S. ClemeÌ„t Ireneus affirmeth the see of Rome to be the head see of all other c. ¶ The .xxiii. probation Tertulian asketh whether anye thing was hyd from Peter the stone where vpoÌ„ Christ dyd builde his church Christe gaue to him saith he to be the stone or rocke of his churche he gaue to him y â— keyes of the kiÌ„gdome of heaueÌ„s he gaue to him power iÌ„ heaueÌ„s which all seynge he gaue to Peter alone who wil deny him to be chieffe of al the other he alone was ordeined to be the stone to him alone y e keyes were geuen he alone receiued the power in the heauens ¶ The .xxiiii. probation Origen saith let none saye Iohn was greatter then Peter which both is called and is the top of al other Agayne he saith Christe sayd to the great foundacioÌ„ of the church to the moste sure stone where vpon he did founde his churche O thou of lytle faith why didest thou doubte ¶ The .xxv. probation S. Ciprian that holye Martir saâ—th that the vnity of the churche dothe depende of the vnity of Peters authoritie and he sayth also that vpoÌ„ Peter whom Christ did chose first not in calling but in dignity he buylded his churche and he answered for all oft times Again he saith y t the see of Rome is y e roote mother of al churches al heresies schisms do spring onely of that that men will not obey the head bishop And moreouer he sayth y t christes churche was to be builded vpon Peter What can be said more playnly then this for the confirmacioÌ„ of Peters authorytye and his successours ¶ The .xxvi. probacion S. Hillari doth highly set forth S. Peters authoritie his dignity calling him y e foundatioÌ„ of Christes church And so likewise doth Ciril callinge him the prince head of thappostels And also in an other place saying In petro taÌ„que in petra lapideque firmissimo suaÌ„ esset edificaturus ecclesiam In peter as in the rocke and moste sure stone Christ would buylde his churche Rursê° apostoli inquit post ascensionem Petrum loco domini habuerunt et in signum huius subiectionis prius seorsum ei datae vel promisse sunt claues c. ¶ The .xxvii. probation Chrisostome in sundry places doeth greatlye extolle Peters authorytye In one place he saithe Peter was y e head of thapostels In an other place he saith Peter a pore fessher a simple man Christ made the shepherd the mouth of Thappostels master of the worlde and head of his church whom for this cause Paule went to Ierusalem for to se c. Would he then haue hys churche to haue a head since to be withoute God forbid ¶ The .xxviii. probation The holy father Athanasius writinge to Liberius affirmeth that the cure of the vniuersal church was committed to him as it was to al his predecessours successours also in y e see of Rome And in many mo Epistels which the said Athanasus sent vnto Marke vnto Felix other he proueth very largelye the lyke primacye of Peter and al his successours ¶ The .xxix. probation Eusebius affirmeth Peter to be greatest to be chefest principal of all Thappostels And Sozomneus also an olde godlye Historiographer euen about the time of IuliaÌ„ thappostata writeth y t the Byshop of Rome had cure and charge ouer al Byshopes bothe of the Easte and of the weste church bicause of the excelleÌ„ce dignitye saith he of his see Wherefore socrates an other auncieÌ„t and holy Historiographer affirmeth that the holy Canons euen in the beginning did forbyd that any thinge should be concluded in any councel without the Byshope of Romes authoritye ¶ The .xxx. probation Holy Basil saith that Peter bycause he did excel other in faith therfore the church was builded vpon him And Theophilus also writeth that Peter to whome thee cure of all the church was committed asketh Christ whether he tolde that parable Lu. to them alone or to al ¶ The .xxxi. probation Saint Ambrose saith that Peter was the stone wherevpoÌ„ Christ did bild his church Christ saith he called him the stone bicause he firste laied the foundacion of faithe amonge the heathens and bycause like an immouable rocke coÌ„teineth or vpholdeth thole burden of Christes building Agayne he saith it was mete that Paule should desire to see Peter bycause he was first amoÌ„ges the Apostels to whome christ had geueÌ„ charge ouer hê churches ¶ The .xxxii. probation Saint Hierom calleth the Byshop of Rome the highest priest And in an other place he saith like as Plato was chiefe and Prince of al philosophers so was Peter of al y e Apostels vpon whome Christes church was builded with a stable and sure foundacioÌ„ whiche neither with violence of water nor other teÌ„pest can be ouerthroweÌ„ Also he wryting vnto Damasum sheweth that like as al peryshed whyche were forthe of Noes ship so do al now which be fourthe of Peters shyp the catholike churche Moreouer he affermeth that although after a maner vpoÌ„ all y e apostels the churche was builded so y t they be called the foundacions of it yet vpon Peter as chiefe after him â–ª christ chose him one as Prince heade ouer y e rest y â— therby al occasion of schsime might be clerely taken awaye Againe he saith in an other place peter was chief prince of Thapostels also he saithe y t Peter reproued S. Markê Gospel and coÌ„mitted it by his authoritie to the churche to be red as S. Clement saith he witnesseth in the sixt boke writen to S. Iames Thapostel ¶ The .xxxiii. probation Saint Aug. in many places doth highly set vp Peters authoritie aboue all others In Peter Thapostell saithe he the primacie ouer the rest of y e Apostels did haÌ„ge and that in high excellent grace Againe saith he who is ignoraunte y â— Peters priÌ„cipality of Apostle shipe is greatelye to be preferred to the offyce of all other Peter for the primacye of hys apostleshipp in that he had the keyes geuen to him did represent the whole churche Peter which after should be ruler of the churche was suffred to fall that he might lerne the rather thereby his owne weakenes
muche more large power conteyned For therein is comprehended the fulnesse of all ecclesiasticall power and dignitye whiche euen then in the xvi of Mathue Christe gaue onlye to Peter sayinge tibi to thee and through hym to all his successours He promissed theym onelye to him but his promissinge or his sayinge as I saide was his doinge Eius dixisse est fecisse that it is so by goddes helpe I shall nowe trye by sufficient testimonye But first note that when christ had spoken of the churche and that the gates of hell shoulde not preuayle agaynste it he no further continued hys promisse to the church but turned then his speache to Peter sayinge I wil giue to thee the keyes so that the churche receyueth them throughe Peter to whom in his own person then they were geuen as to the heade and foundacion of the churche vnder Christe But now let vs heare testimonies hereof ¶ Tertulian libro de prest haer Was there anye thinge hid from peter as ye haue it twise before whiche was called the stone of the foundacion of the church Which had the keyes of heauens geuen him and power to lose and binde both in heauens and in earthes Tertulian here speaketh of that Christ sayde to Peter after he had geuen him the blessynge Mathue the .xvi. that which I do nowe thou knowest not and yet he graunteth there that Peter had receiued the keyes before which can be no time els but euen when the promisse of geuinge them was made as wil appere by conferrynge the textes the places and the times together ¶ S. Ambrose also in the xx of Luke Peter which came later first entred into the sepulchre as he which had receyued the keyes of the kingdome to open vnto other Marke here Sayncte Ambrose saythe likewise that the keyes were geuen to Peter before the passion whyche must nedes be euen at the promisse Math .16 or els neuer as shal appeare by reding the processe of the ghospell S. Ambrose also in libro de Isaac c. Christ sayd to Peter thou canst not folowe me nowe c. but he had before geuē to him the keyes of the kingdome of heauens c. Loe all this was before the passion Therefore we must nedes graunt that he gaue the keyes when he promyssed them seinge none can shew any other time of geuing them ¶ S. Aug. con 124. de tempore In declaringe the geuinge of the keyes Mathew the .xvi. he saith Christ gaue the keyes then to Peter and therfore he saith tibi dedi claues regni celorum I haue geuen to thee the keyes of the kingdome of heauens the like S. Aug. hathe tract 50. in Ioa. et li. 2. contra gau dentii epistolam S. Hilari in psa lii S. Hilari saith that christ toke not away the keyes from Peter whē he denied him here we see S. Hilari iudgeth that the keyes were geuen before the passion but that must be when he promyssed them Mathew the .xvi. c. S. Hilari in psal .cxxxi. Christ saide to Peter come after me sathā or aduersarye to whome he had geuen the keyes before But that must nedes be when he promyssed them seing this foloweth euen streight after in the same chapiter the .xvi. of Mathew Chrisostome in explicando propitius esto tibi c. Math .xvi. He saith O Peter what is this thou which haddest a heuenlye reuelacion and the keyes geuen to thee of the heauens arte thou so sone fallen so sore By al these auncient writers it appeareth y t the keyes were geuen whē they were promessed and that Christ gaue them presentlye in saing I wil geue thee the keyes And this hath caused that euer since y e keyes iustlye haue bene put vnto all Peters successours to none other As for the power to minister the sacramēt of penaūce and to forgeue sinne was geuen after the resurreccion both to the Apostels and to the .27 Disciples as a parte of the keyes and yet as vnder Peter he beynge the head But who I praye you is so foonde to saye that the .27 Disciples receiued the keyes equallye with Peter ¶ The .xi. obiection Christ said to al indifferentlye what so euer ye shal bynde vpon earth shal be bounde in heauen and what so euer ye lose vpon earthe shalbe losed in heauen ¶ The answere That power geuen Math .xviii. was as appereth by the processe but to excommunicate the wicked and to lose thē from it againe if they were trulye penitent whyche power Paule caused the Corinthians to execute vpon y e fornicatour And here note wel that it was not without great cause that Christe vsed here the plurel number saynge what so euer you bynde c. For one dyd neuer thys at that tyme onelye Peter the heade excepte but it was geuen to the churche and rulers of the congregation beyng for that cause gathered together as ye rede .i. cor .v. It is in no place of the gospel wherby any one may excōmunicate onely Peter for him and hys successours except which beīg head had it geuē to him alone with the keyes and therefore he alone put it in executiō vpō Anani vpon Saphire vpō Simō Magus c. How be it if a man should graunt that y e power of losing and bindinge Mat. xviii was spokē to the apostels as before Mat. xvi to Peter yet must we nedes confesse as appeareth in the answers to y e .iii. last obiectiōs that to Peter as to y E head the power was geuen to other but as vnder him stil kepinge obseruing a due order which order is broken if Peter the other Apostels and the .72 disciples or the successours of euerye of these had like power geuen in al thinges ¶ The .xii. obiection The .viii. of thactes Peter and Iohn were sent by thother apostels to Samaria but y e senders seme to be greater then they whiche be sent c. ¶ The anwere When by Philip the dracon the people of Samaria were cōuerted to y e faith by y e cōsēt of all y e apostles the holye ghoste being y e chief author Peter as whose authoritie was greatest was chosen as beinge thought moste mete to goe to confirme them with tholye spyrite the matter and case then requirynge the chiefe power What did this againste Peters authoritye or to the derogation of his high power and preeminece It semeth rather to sette fourth his excellent priuelege bycause none was thoughte yea euē to the holy gost which was the chiefe sender so mete as Peter he being the head of al to goe to destroye the great member of the deuil Simon Magus a thinge of passinge difficultie which required Peters presēce This was an argument of tharians the father sent the sonne ergo the sonne was lesse then the father How be it Herode sent y e .iii. Kinges to Christ yet he was not greater then they May not y e King and the Counsel of a Realme
S. Ciprian nameth y e church of RoÌ„e peters see and calleth it the principal churche whereoute the vnitye doth springe Li. i. epist epis iii. ante calcem S. Amb. also bearethe testimonye hereof saying we think it was not without a cause that tholy apostels Peter Paule did suffer martridome iÌ„ one day in one place vnder one tiraÌ„d In one day y t thei might come together vnto christ at one time one place y t Rome should lacke neither of theÌ„ vnder one persecutor y â— either might fele like crudeliti The day was appointed them for their merit the place for their glory the persecutour for their vertue What place did they suffer in In the citye of Rhome whiche was the chiefe and head cytye of all the nacions So that there shoulde reste the heade of all holinesse where before was the head of al supersticion there the princes of y e churches shoulde remayne where before y e princes of y e GeÌ„tils did dwel Haec amb in coÌ„ in natali petri et pauli coÌ„ 67 Agayn S. Ambr. saith Peter went forth in the night sawe Christ mete him goinge into y e citye to whoÌ„ Peter saide lorde whither goest y u christ aunswered I go to Rome there to be crucified againe And theÌ„ Peter knew y t christes auÌ„swer did perteine to his crucifyinge or death Haec ambr li. 5. epistolaruÌ„ in orÌ„one coÌ„ auxentiuÌ„ And this sam iÌ„ effect w t much more hath Egesippê° li. â— excid hiera cap. 2 an olde writer eueÌ„ sone after y e apostels time â–ª yea he being a GreciaÌ„ which would haue ben loth to haue testified any thing to the glory of Rome if the verye trueth had not compelled him y â— to haue done s Hierome likewise in catalogo illust viro rum in titulo peâ— intitulo pauli in titulo philonis saieth Peter priÌ„ce of the apostles after that he had bene byshop in Antioch c. came to Rome the seconde yere of Claudiê° the emperour and kept y e see there .xxv. yeres euen vnto the last yeare of Nero vnder whom he beyng crucified did suffer mertirdom Orosius thistoriographer affirmeth y e like li. 7. ca. 4. v. And so doth Euse li. ii ca. xiiii etiaÌ„ in li. croni And holy Bede our couÌ„tremaÌ„ in his cronacle testifieth y e same of s Peter s Hie againe saith in the place recited Philo fel into gret acquaiÌ„taÌ„ce loue with Peter in the city of Rome c. Ireneus moreouer scholer to s Iohns disc Pol. li. 3. ca. 1. 3. sheweth that peter was byshop iÌ„ rome so do chriso hê abbreuiator the ophilat in coÌ„mentariis epistolae poster ad Timo. Yea here now final lie to coÌ„clude s Peter him selfe in his first epistle .v. cha speaking vnder y e name of BabiloÌ„ for so he calleth ther rome bicause of superstition idolatry then vsed amongest y e infidels sheweth y t he wrot y t his epistle from rome as al authors doe declare whiche do interprete that epistle of Peter and so do Tertu li. con Iudeos pag. 128. Sainte Hierome in catalogo viroruÌ„ illustr titulo Marci papias disciple to S. Iohn euaÌ„g and bishop of HierusaleÌ„ Eusebius li. 2. ec his ca. 15. with many mo I nede not here to bring in certayne germayn writers which expouÌ„ding the fornamed place of Peter affirme him there to speake of Rhome vnder the name of Babilon where not without great blasphemy ofte they rayle agaynste all godlinesse and yet they be not ashamed to say and write yea and putte forth in printe thousand volumes wherein they denye y t Peter euer was at Rhome ¶ The .xlv. obiection Christ bade peter fede hê flock saying Pasce but this word pasce be tokeneth seruice not preeminence It is I say a word of seruice not preeminence The answere Christe in y t place vsed .ii. wordes twise he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is pasce fede but after he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is both rege et pasce rule or gouerne and fede And so in the Ps god biddeth rule them w t an irne rod and in y e Actes Paule willeth them to take hede to them selues and â—o al the flocke amoÌ„ge whome y e holy ghost had made them bishops to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the church of god Also in Peters epistle rule ye the churche of Christe though it be fede in the damnable translacions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore now to coÌ„clude seinge euerye man knoweth that to rule or gouerne is thoffice of superiours heades and rulers we maye well and truelye aunswere that to Peter and to all his successors was geuen not only commauÌ„dement to fede but also to rule his flocke And for this saith Paule which was but an inferiour to Peter will ye that I shal come to you with the rod of correctioÌ„ Rebuke sayth he to Timothe and checke in season out of season But of this ye haue more in y e .2 probation ¶ The .xlvi. obiection Ezechias that good kinge as hauing hygh authoritye ouer all geuen vnto him eueÌ„ by god sayde herken o ye Leuites and priestes be ye halowed make ye pure and cleane the house of our lord put away al wickednes and all vncleanes from the holy place c. ¶ The answere There were in Iuda by goddes permission manye wicked kinges whych did most filthyly pollute gods howse with Idolatrye and but fewe good whych wyth all theyr myghte did seke goddes honour Among whych fewe kyng Ezechias was one of the chyefe But if ye marke the text wel ye shall not fynde that he dyd vsurpe or take vppon him the priestes offyce but wyth his temporall sworde did defende it in all godlye ordre c. The .xlvii. obiection Mokst coÌ„moÌ„ly at al times causes of heresies haue ben debated before Emperours kinges princes both in this Realme also in other places of christeÌ„dome As appeareth euidentlye by manye chronicles ¶ The aunswere Good Kinges and Princes haue ofte made lawes and ordeined sharpe statutes to preserue the churches ryght therwith as mainteners and defendours thereof but not as chiefe authours or heades of the churche ¶ The .xlviii. obiection Kinges haue grauÌ„ted many priueleges preeminences and immunities to the clergi wher by appereth plainlye the Kinges authoritye to be aboue theirs c. ¶ The answere Thereby appereth plainlye that all suche godlye Princes were euer redye with all their power to defende Christ his churche and with al their indeuore to set vp his glorye ¶ The .xlix. obiection In tholde testamente the priestes were in subiection to the high Princes And firste to speake of Aaron he euer toke Moises for hê souereigne lord The aunswere Moyses was a figure of Christe as AaroÌ„ was a figure of Peter his vicare yea and bothe Moyses Aaron were priestes as y e
herte he declared still in his owne person al subiection The .lvii. obiection In scriptures ther is no mencioÌ„ made of Peters supremaci The answere Not as heretikes wraste the scriptures but there is mention ofte many times in scripture of Peters supremacye as christeÌ„ people take y e scriptures As it is both in y e probacioÌ„s also in sundrye responsions in this boke ¶ The .lviii. obiection In diuerse consideracions a man may be head and chiefe yet iÌ„ other relatioÌ„s or respectes inferiour subiect y e chiefe tayler y e chiefe paynter the chiefe phisicion or surgeÌ„ here in London within y e parishes wher eueri of them doth dwel are but takeÌ„ as neyghbourlike may chauÌ„ce as much inferiours w tout aâ—â—i such preemineÌ„ce which they haue amoÌ„g their owne coÌ„panies in their owne halles so Peter chiefe first in placing chiefe in coÌ„staÌ„cye stedfastnes of minde chiefe in ferueÌ„tnes of deuocioÌ„ chiefe in preaching godlines but not chiefe or first in preemineÌ„ce here in y e world to be aboue princes c. ¶ The answere Peter in y t respect or coÌ„sideracioÌ„ y t he is christes vicar chief heade vndernethe him here in earth so is he heade ouer all y e be of the same occupatioÌ„ y t he is of bicause the similitude depeÌ„deth soÌ„what vpoÌ„ craftes or occupatioÌ„s that is to say of christes religioÌ„ He is chefe ouer al y â— professe christ whether he be tayler paynter phisicioÌ„ or surgen yea whether he be king or emperor not y â— Peter doth chalenge any seperiortye ouer an emperor or kiÌ„g bicause he is emperor or kiÌ„g or ouer a phisicioÌ„ or paynter bicause he is phisicion or paynter but in respect in consideracion al they be christeÌ„ meÌ„ so are they al vnder Peter like as y e head phisician the head tayler the head paynter head surgeÌ„ as it is iÌ„ thobiectioÌ„ will euer require and that by right all that be of the same crafte science or occupation to be vnder theÌ„ that w tout any respect or coÌ„sideracioÌ„ to riches or pouerty to wysedome or ignorance ¶ The .lix. obiectioÌ„ Oh howe many scriptures haue bene w tin these .xxii. yeares brought cited against the popes authority The answer Euer wheÌ„ ye heare any scripture alleged sayth OrigeÌ„ vpoÌ„ Mathue coÌ„trary to y t which y e vniuersal church obserueth beleue theÌ„ not Geue no credit to theÌ„ for they would but deceiue you w t false allegatioÌ„s or false applicatioÌ„s of scriptures coÌ„trary to y e meaning of tholy gost Thinke y t scrypture is no scripture if the true intente meaning be not there yea if therin ye folow not y e authority of the churche For howe shall we know I pray you that Moyses wrote al y t is in hê .v. bokes seing we neuer saw his hande writing Yea though we had sene it howe could we know it to be his haÌ„de he being dead so loÌ„g ago or if we knew al this how were we sure y t all that he wrote was true y t god spake vnto him And y e same is likewise to be demaunded of al the prophetes writinges If ye say christ bare testimony of Moyses of y e law of y t prophetes then I aske further howe ye know by christes testimonye y t these which we rede be Moyses or the prophetes writinges although we grauÌ„t y â— by christê testimony Moy. y e ê“ph wer true faithful Yea yet further how know ye y t christ bare testimonye of Moyses y e prophetes whoÌ„ ye neuer heard preche nor teache If ye say by y e euaÌ„gelistes theÌ„ I turne agayne aske how ye know these to be y e ghospels of Mathue Marke or Luke seing ye neuer sawe theyr haÌ„des writing And if ye had sene theÌ„ yet ye knewe theÌ„ not but suppose ye know them how do ye wote y t all is true y t thei wrote seing eueri maÌ„ may be deceyued yea speciallye Marke Luke whiche wrote but of here say dyd neuer see christ If ye say they wrote being taught by tholy gost then y e same doubt cometh agayne howe ye knowe tholy ghoste taught theÌ„ or how know ye y t these be their writinges w tout corruptioÌ„ or mixture CaÌ„ ye by any menes saue or defeÌ„d thautority of y e scripture but onlye by thauthority of y e ecclesiastical tradicioÌ„s surely by none other Ye know which be the canonical scriptures y e true seÌ„se therof only by y e testimonye of y e church vnderstaÌ„d receiued by successioÌ„ of the fathers froÌ„ y e beginniÌ„g til this our time Dionise ClemeÌ„t Policarpe Ignatiê° TertuliaÌ„ OrigeÌ„ Ciprian Athana Basil Hilari Chriso Ambrose Hierome Austine w t al holy meÌ„ euer since had neuer other rule to know y e truth of scripture by but onely y t comeÌ„ professioÌ„ coÌ„seÌ„t of al the fathers euer in their time by successioÌ„ linking together their testimonies for y e ful knowledge of y e truth This is was euer shalbe y e very piller fouÌ„dacioÌ„ wherunto we must nedes lein So y t we haue receiued y e truth of y e ghospel by y e ecclesiasticall tradicioÌ„ rather theÌ„ by writing yea y e certitude of our religioÌ„ sure fayth hath not depeÌ„ded froÌ„ y e begining vpoÌ„ y e authority of y e gospels writeÌ„ but rather coÌ„trarywise y e authoriti of y e gospel writteÌ„ hath depeÌ„ded vpon the certitude of our religioÌ„ c. Paule wheÌ„ he sayd if an angel froÌ„ heueÌ„ preche any other ghospel theÌ„ thê cursed be he did not meane of any ghospel writen which theÌ„ had no authority iÌ„ y e church though sone after y e gospels writeÌ„ for certeÌ„ causes receued their authority of y e church And here is now to be noted y t we rede in Eusebius how that Serapion that learned holy bishop of Antioche sayd we receyue Peter other of thappostels euen as christ but we refuse such thinges as be falsely writen vnder their names bicause we haue no such tradicioÌ„ of the church c. This was y e rule then to know thinges by when they euer receiued al as it were by haÌ„d one of an other TheÌ„ they perceiued y t thauthority of y e ecclesiastical tradicyoÌ„ exteÌ„ded much further then the authority of y e ghospel writen y t in al doubtful cases it must geue seÌ„teÌ„ce iudgemeÌ„t whych is truth which is falsily So y t here nowe to coÌ„clude though heretikes wrast neuer so mani textes of scripture agaynst the popes authority it maketh no force nor proueth any thing agaynste our purpose And yet moreouer hereby appeareth y â— though there were no scripture at al to proue the popes authority by as there be very mani yet y t made nothing contrarye herevnto seing that by successession it hath bene stil receiued eueÌ„ froÌ„ Peters time
saintes apoc y e vâ— reueÌ„g o lord our bloud soÌ„thiÌ„g serue to be applied to this oure purpose And moreouer might not the Popes holines iustlye haue geueÌ„ forth y e seÌ„teÌ„ce of excoÌ„municatioÌ„ or cursing agaiÌ„st al obstinate schismatikes heretikes in thê realme he beinge Gods chiefe minister here in earth yea or might he not iustlye haue inceÌ„sed christiaÌ„ Princes agaiÌ„st vs god biddeth y t al they which wil not here y e churche that is to say not obey thâ— chiefe rulers thereof shalbe taken as ethnikes publicans and as a canker or roten flesh shalbe cutte of saithe Saint Ambrose for feare of corrupting more of the body He that wil not obey y e high prieste by the sentence of the iudge shall dye for it y t wickednes florishe not in y e middest of the church the wolfe muste be driueÌ„ away or killed lest the flocke should be deuoured Yea and it shalbe the dutye and office of christiaÌ„ Princes saith S. Austin vpoÌ„ Iohn to vse the sworde agaiÌ„st heretikes knowinge y t Saint Paule wissheth that al such as with schisme or heresie trouble the flocke of Christe should be cutte of not saithe he that we should wisshe anye to perishe but be sory as Dauid was for Absalon if it might otherwise be remeded how be it quietnes wil not be gotten vnto y e house of Dauid but by the death of Absalon Therfore eueÌ„ as god biddeth let the blasphemer be brought forthe put to death so ought al christindome to say by all obstinate heretikes Yea and as it is in Hieremie cursed be he y t in this case witholdeth his sword from bloud sheding seing we haue so manye examples iÌ„ scripture to declare how god helped Abraham Moises Iosue and other euer to shede the bloud of the infidels bad by Samuel destroy Amalech shall not we then thinke y e like to be done to scismatikes and obstinate heretikes gods extreme enemies And therefore where ye say y e sterers to murther be the children of the deuil therby to bringe the Popes holines other in to contempt as murtherers or sekers of bloud who so doth seke bloud as to reuenge his owue cause is the child of y e deuil but who so seketh to haue gods enemies punished which be obstinate in infidelitye in heresy or in schismes he seketh not hê owne glory but gods glory he reueÌ„geth not his owne quarel but gods quarel To be remisse to be ful of lenity to be ientil colde in your owne cause iÌ„ your owne iniury wroÌ„g sufferiÌ„g is both godlie and vertuous but to be toÌ„ge tied in gods cause so to suffer hê glory to be diminished as it hath bene greatly in thê realme w tin these .xxii. yeres is both wicked damnable Also where ye say god abhorreth so wers of discord c. do ye thinke them to be sowers of discorde which being gods high officers do seke meanes to punish abhominable vices scismes heresies wel applied by my fay like a clerke The 64. obiectioÌ„ How can meÌ„ in this realme take or receiue againe y e pope seing al their othes haue bene to the contrarye shall plainlye wilful periurye be committed The answere Vnlawful othes are not to be kept And here note y t in othes makiÌ„g y e matter ought rather to be weyed regardyd then y â— maner or forme If ye sweare neuer so ofte y t thinge that ye ought not to do y e othe is to be broken An othe can not be the bond of wickednes No maÌ„ is bouÌ„d to perform an vnlawful othe seing an othe caÌ„ not bind a man to sinne The .65 obiection The church of christ is vnknowen and al they whych be of y t church be only knoweÌ„ to god For none be of that church but only the godly which are pure without spot thou art all faire saith god to his churche in the canticles w t out spotte or wrincle saith Paule eph v ye whiche were ones darkenes now are light in our lorde what agrement is there betwene the light and darknes ii cor vi with manye textes mo for the same purpose But if the bodye can not be knowen how shal y â— head be knoweÌ„ And if none be of the church but y e good who be then of the churche where be they Euerie man knoweth that y e smaler nomber is euer y e better in which nomber neither the Pope nor the infinite multitude iÌ„ christeÌ„dome which taketh his part can be couÌ„ted For their nomber is the greter and not the smaller The answere Amonges christenmen euer since y e name of christians Act. the .xi. firste begaÌ„ the greater number was alwaye counted the catholike sorte and such as ranne astraye beinge stil the lesse noÌ„ber were had euer for loste shepe as S. Iohn saithe i. Ioh. ii they weÌ„t froÌ„ vs but they were not of vs for if they had ben of vs thei would haue continued with vs of whyche sectes haue bene some at all times eueÌ„ from the beginning Nicholas y e DeacoÌ„ Himeneus Alexander Cherinthus Marcion Nouatus with other and now in our daies Swinglius Ecolumpadius Luther with diuers such Angels of darkenes but in verye dede amoÌ„ges infidels the lesse nouÌ„ber was euer the godly chrystyaÌ„s yea amoÌ„ges christen meÌ„ the fewer sorte are the elect according to christes testimonye but yet be christen meÌ„ and of the church which haue receyued the sacrameÌ„t of baptim though theyr lyuyng be not according to their professioÌ„ Neuertheles y e wycked do coÌ„teÌ„d to haue y e churche vnknowen a Mathematicall church to y e enteÌ„t they wold be free froÌ„ al ceÌ„sures ecclesiastical to liue as they would w tout any ordre where as iÌ„ dede christes church is manifestli knowen or els he wold not haue bid his people tel y e church 〈◊〉 y e rulers therof if thei knew not to whoÌ„ they shuld tel nor Paule would haue sayd act 20 y t bishops office had bene to guide y e coÌ„gregacioÌ„ nor would haue cald y e bishops eph 4. rulers of y e church if they had not knoweÌ„ where nor whoÌ„ to haue ruled Therfore we muste nedes coÌ„fesse y t al be of christes churche which be knit together iÌ„ one religioÌ„ haue receiued one baptiÌ„ w t al other sacrameÌ„tê sacrameÌ„tals ceremonies together vsed iÌ„ y e church whether they be siÌ„ners or not siÌ„nnersal is one iÌ„ thê point in y e state of grace or not iÌ„ vertue or in vice And to this do agre christes parables of y e net ful of fish good bad of y e corne tares together in one feld of y â— flock of shepe gotes of y e .x. virgins .v. wise .v folishe withoute oyle in their lampes that is to say they had faith with y e wise but no good workes Now as for the textes brought iÌ„ thobiectioÌ„ takeÌ„ forth of
the canticles and fourth of Paule to the EphesiaÌ„s Corinthians are to be referred to the triuÌ„phant church do also now shew y t onlye the good in gods knowledg to be rewarded in glory are christê spouse not withstandinge here in the nomber amoÌ„ges christes people al are couÌ„ted oeÌ„s n. sunt de ecclesia numero sed noÌ„ merito y t be knit together in one faith one baptim c. Whether theâ— be good or bad So y t the vnitye agrement here in maketh y e church to be knoweÌ„ How be it if ye take or count all faithfull people which are sinners to be darkenes y e righteous onlye to be the light so no doubte y â— good bad do not al pertaine to one coÌ„panye but coÌ„sidering al faithful people as wel sinners as iust meÌ„ in that they be knit together iÌ„ one faith which is y e light of al faithful soules so they are al couÌ„ted to be w t in the cumpany of thunitie of the church militant w t out whiche be al scismatikes al heretikes al y t be excommunicat And here by appeareth y t only vnitye agremeÌ„t vnder one head iÌ„ one faith in one baptim in one order of sacrameÌ„tê sacrameÌ„talê ceremonies c. in one hope one charity in one spirit iÌ„ one reward to be receued of one head in heaueÌ„ doth make the churche of christ to be knoweÌ„ but al we both good or bad do depeÌ„d of thê vnity vnder one heade in one faith one baptim one hope one loue in one spirit al loking for one rewarde vnder one heade christ in heaueÌ„ therfore all we whether good or bad not erriÌ„g in y e faith are of thê church which theÌ„ coÌ„sequeÌ„tly herby appereth to be knowen Now for the profe of al these for y e first there is one christ ephe i whoÌ„ God the father ordeined to be head ouer al his church which is his bodi mistical Peter and his successours being immediate vicars therof as is fulli declared in this boke For the second we al are knit in thunity one faith i. co i saie al one thiÌ„g let ther be no scisme amoÌ„ges you for ye are al one gal iii y t is to say in y e faith of christ For y e third we al agre in thuniti of one bapti VnuÌ„ baptismacte eph 4 that coÌ„cerniÌ„g the matter of bap concerning y e maner forme of bap concerninge also the effect profyt of bap tiÌ„ For these .iii. ye rede Iohn y e third Mathue y e last Marke y e .xvi. excepte ye be regenerate of water tholy ghoste ye can not eÌ„ter iÌ„to y e kingdoÌ„ of god c Go and teache al nacions baptysing them in the name of the father the sonne and the holy ghost c. He that beleueth and is baptised shall be saued c. For the fourthe ye are all called Ephesians the .iiii. vnto one hope of your vocatioÌ„ Hoc est in vnaÌ„ reÌ„ sperataÌ„ que est effectus vocationis vestre For y e v kepe stil one charity phi ii being al of one minde as the apostels were Actes the .iiii. as we are al being the church counted as one lofe i. cor x or one bodye For as one lofe is made of manye graines one bodye of many members so is the church compacte of manye faithfull people knit together in charity For y e sixte i. cor xii the giftes of grace are many but al coÌ„meth of one holye spirite Be ye therfore carefull ephe iiii to kepe the vnitye of this spirit seing y t as one soule doth quickeÌ„ norishe al members of the natural bodye So doth one spirit quickeÌ„ norish al the faithfull meÌ„bres of christes bodi mistical For the last mat 20. We loke al for one peny to be geuen of god whyche is our onely one head Iohels i rewarder of all we being then all brought into one shepecote of hym our onelye one shepeherde and pastour By this aunswere ye maye fullye perceyue the palpable darkenesse wherein these heretikes blindlye do walke which obstinately holde that the church is vnknowen and that none be of it but such as be all pure without spotte and that the smaller number is euer the better concernyng beliefe RHomanê° pontifex est caput orbis vniuersi et hierarcha summus ac princeps omnium vbique perpetuo hoc Authoritate diuina necnon iudex summus a quo appellare noÌ„ licet sed eius semper est modo sitvere papa catholicus causas fidei ambiguitates omnes iudicio vltimato decidere ac determinare Verum toto tempore quo ignoratur quis sit verus pontifex sacrum concilium authoritatem habet a deo ad sedandum schisma ¶ The conclusion WE maye perceyue now hereby ientill reader howe weake feble all the obiectioÌ„s are which be commonlye made agaynst the Popes authoritye We may perceyue the long coÌ„tinuance of it euen from Peters time hitherto with sufficient profes of the same We may perceyue also that thonly occasion of all heresies and other mischiefes whiche haue bene here in Englande and caused miserable scismes amoÌ„gest vs in the late miserable yeres was the forsakynge of the heade of the churche and breakynge the vnity therof We perceyue moreouer that y e only cause of leauinge and forsakyng hym was sinne aduoutrye pride and auaryce but the cause being nought how could the effecte be good Yea howe nought euil and wicked the effect hath bene and what misery we haue both felt and suffered still worse and worse as wel bodily as ghostlye euerye good man doth playnly se We perceiue also by example now to speake that lyke as yf ye take a clue of yearne and let the top thred be fast knit tosse tipe and playe at the ball with it so longe as the toppe threde breaketh not all holdeth faste together but breake ones the toppe threede and then playe with it tosse it vp downe all will sone come to nought euen so it hath chaunsed here in England with christes true religioÌ„ after that we ones brake the toppe threde Experience hereby hathe taught vs that amonges christen meÌ„ nothing is so sore to be feared as to be deuided from the vnity of christes churche as all they be whyche forsake the head therof In vnity peace and concord all thynges do florysshe and prosper but through diuisyon and schisme what euell commeth not And that caused the holye emperour Theodosius so greatlye to laboure for vnytye amongest Christes flocke Which thinge nowe earnestly pondered and throughlye weped let vs with all dylygence wyth all studye and prayer endeuoure our selues to kepe vs in the vnitie of christes church and to kepe vp the charet that it fall no more to the grounde Let vs mooste humblye obey vnto Peter and his successors as vnto the heade and chieffe stone